Thomas Aquinas Commentary 2 Corinthians 13

Having said many things to the disadvantage of the false apostles, the Apostle now speaks against those who have been misled by them. In this regard, he does two things: first, he rebukes those who have been misled; second, he congratulates those who remained faithful (2 Corinthians 13:11).

Concerning the rebuke, he does three things:

1. He threatens a severe sentence.
2. He discloses his judicial power (2 Corinthians 13:3).
3. He warns them to amend themselves (2 Corinthians 13:5).

Within the first point, threatening a sentence, he again does three things:

1. He promises his presence.
2. He indicates the form of his judgment (2 Corinthians 13:1b).
3. He threatens a severe sentence.

First, therefore, he promises to come, saying, “Look, I am coming to you.” It is as if he is saying: Be assured that I am coming to you, so take care that I do not find you unprepared. He says, “This is the third time,” not because he had come a third time, but because he was prepared to come for a third time. He had actually come only once until now, although he was ready to come a second time but was prevented: But I will come to you soon, if the Lord wills (1 Corinthians 4:19).

I will come, he says, and judge the wicked—however, in an orderly fashion, so that on the testimony of two or three witnesses accusing or testifying against anyone, every charge from the accusers must be sustained. This is based on Deuteronomy 17:6: A person shall not be put to death on the evidence of one witness, and Deuteronomy 19:15: A single witness shall not prevail against a man.

Alternatively, the phrase in the mouth of two or three witnesses shall every word stand means something else. It is as if to say: What I say about my coming to you is as certain as the testimony of two or three witnesses. In this way, there will be order in the judgment.

He threatens a severe sentence, saying, I warned those who sinned before and all the others. Here he first suggests the judicial process to be followed, which requires that three warnings be given. In this regard, he says, “I have warned you before twice: once when I was present among you, and again now while I am absent.” In this way, he warns them three times. He says, “I warn... all the others,” as if to say: I warn everyone.

Second, having given the warning, he threatens the sentence. Therefore, he says, that if I come again I will not spare them. It is as if he is saying: I spared those who sinned the first time, but if they sin again or have not done penance, I will not spare them again. This would be just, because a person who is forgiven once and sins again would, if forgiven, grow in malice and become insolent. As the wise man says in Proverbs 13:24: He that spares the rod hates his son.

As a result, the Church has decreed that three admonitions must be given before it declares someone excommunicated. This is because it sometimes happens that some, although they are in sin and cause offense, are corrected by a mere word of warning and make satisfaction. But if they are not influenced by warnings, the severity of the sentence must be applied so that they do not grow more insolent: Because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil (Ecclesiastes 8:11).

Then, so that they would not belittle the Apostle’s power, he discloses his judicial power, saying, Do you desire proof that Christ is speaking in me? Here he does three things:

1. He shows that he has the delegated power to judge from Christ.
2. He shows Christ’s power (see 2 Corinthians 13:3b).
3. He shows that Christ’s power is distributed to others.

He says, therefore, if I come, I will not spare; rather, I will judge most severely. And I can do this because I have Christ’s authority to punish and forgive: What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ (2 Corinthians 2:10); So we are ambassadors for Christ, God making his appeal through us (2 Corinthians 5:20).

Therefore, he says, Do you desire proof that Christ is speaking in me? It is as if he is saying: Have no doubts about my power, because whatever I speak—whether passing sentence, forgiving, or preaching—I say from Christ: Now therefore go, and I will be with your mouth (Exodus 4:12); For I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict (Luke 21:15). Therefore, whatever a person says under the inspiration of the Holy Spirit, the Holy Spirit is said to do it. Because the Apostle was moved by Christ to say this, he attributed it to Christ as the principal cause, saying, that Christ is speaking in me.

So that there would be no doubt about Christ’s power and might, the Apostle discusses the might of Christ when he says, He is not weak in dealing with you, but is powerful in you. Here he shows Christ’s power first, concerning things manifested in them, and second, concerning things that are in Christ: For he was crucified in weakness, but lives by the power of God.

He says, therefore: I have judicial power from Christ, who speaks in me and who is mighty in you by giving the gifts of grace, the distribution of the Spirit, and many other things you have experienced. Not only is he not weak in dealing with you, but he is powerful in you, because he has mightily delivered you from sin and turned you to good: The LORD, strong and mighty (Psalms 24:8); Your power is at hand when you will (Wisdom 12:18, Vulgate). And a little before this: For you show your strength when men doubt the completeness of your power .

Christ’s power has appeared not only in you, but also in himself, since he rose from the death of the cross—which he endured out of the human weakness he assumed in poverty—and now lives by the power of God, which is God Himself: The weakness of God is stronger than men (1 Corinthians 1:25). Alternatively, “by the power of God” refers to the Father, who is also the power of Christ, because the power of the Father and of the Son are the same: I died, and behold, I am alive forevermore (Revelation 1:18).

But this power of Christ is also distributed to us, for we also are weak in him. It is as if to say: That power pertains to us also, because we are weak in him—that is, in our aim—since we suffer many things, mortify ourselves, and humiliate ourselves for him: We are weak for Christ’s sake (1 Corinthians 4:10); His bodily presence is weak (2 Corinthians 10:10); Always carrying in the body the death of Jesus (2 Corinthians 4:10).

Therefore, we shall live with him by the power of God toward you who are to be judged: Through Jesus Christ and God the Father, who raised him from the dead (Galatians 1:1). The meaning is this: We are raised by the power by which Christ lives, and from that power we also have the power to judge among you. Therefore, we will live with a happiness similar to his, and this is by the power of God, which is a power at work in you—that is, in your consciences.

After threatening God’s severe judgment, the Apostle warns them to be ready so that they will not experience it. First, he gives the admonition; secondly, he provides the reason for it (verse 10). In the admonition, he does two things: first, he presents the warning itself; secondly, he excludes a false suspicion (verse 7). Within the warning, he again does two things: first, he advises them to examine themselves; secondly, he suggests what they will find through such an examination (verse 5b).

Regarding the first point, it should be noted that anyone who wants to face judgment securely should first examine himself and his deeds; in that way, he can tell whether he will appear safely. Therefore, the Apostle warns them that before they come to judgment—which will take place when he comes to them—they should examine themselves. He says: examine yourselves, that is, examine and reflect on your actions: “Test everything; hold fast what is good” (1 Thessalonians 5:21).

He advises them to examine themselves on two points. The first is faith, which is why he says: to see whether you are holding to your faith—that is, the faith I preached to you and you received from me concerning the Lord Jesus Christ—or whether you have fallen away and lapsed into another. This is necessary because, as it says in 1 Corinthians 11:31, “But if we judged ourselves truly, we should not be judged.” And also, “Look at your way in the valley; know what you have done” (Jeremiah 2:23). The second point of examination concerns works, when he says: test yourselves, to see whether you are engaged in good works, or whether your conscience troubles you for having done some evil. This is useful, because it says in 1 Corinthians 11:28, “Let a man examine himself,” and in Galatians 6:4, “Let each one test his own work.”

Then, when he says, Do you not realize that Jesus Christ is in you? he shows what they can find through such an examination. First, he shows what they might find in themselves, and secondly, what they might find in the Apostle (verse 6).

In themselves, they will be able to discover two things by this examination. They will either know that they are keeping the faith, and thus they will be able to find and know that Christ is in them. This is what he means when he says, Do you not realize that Jesus Christ is in you? It is as if to say, “Yes, if you were to examine yourselves, you would know that you have the faith and recognize that Christ is in you.” This is because where faith in Christ is, there Christ is also: “That Christ may dwell in your hearts through faith” (Ephesians 3:17); “Do you not know that your body is a temple of the Holy Spirit within you, which you have from God?” (1 Corinthians 6:19).

Alternatively, they will know that they are not keeping the faith and will find themselves to be reprobates. Therefore, he says, unless indeed you fail to meet the test! This means you will find that you have Christ, unless you have lost the faith and have fallen from the state of previously having had it: “You have rejected me, says the LORD, you keep going backward” (Jeremiah 15:6); “For the wicked are not removed. Refuse silver they are called” (Jeremiah 6:29).

But here a question arises from the literal text regarding the statement, Do you not realize that Jesus Christ is in you? For Christ only remains in those who have charity, as it says in 1 John 4:16: “God is love, and he who abides in love abides in God, and God abides in him.” If, therefore, we know that Christ is in us by faith, it must be by a “formed faith” (faith perfected by charity). But this seems to contradict Ecclesiastes 9:1: “Their deeds are in the hand of God; whether it is love or hate man does not know.”

I answer that “Christ dwelling in us” can be understood in two ways: regarding the intellect or regarding the affections. If it is understood regarding the intellect, then He dwells in us by an “unformed faith” (faith without charity). In this way, there is nothing to prevent us from knowing with certainty that Christ dwells in us, namely, when we know that we hold the faith which the Catholic Church teaches and holds.

But if it is understood regarding the affections, then Christ dwells in us by a “formed faith.” In this way, no one can know with certainty that Christ dwells in him, or that he has charity, unless this certainty is granted to a person by a special revelation and grace. However, nothing prevents us from having a conjecture that we are in a state of charity, for instance, when a person finds himself so ready and disposed that he would not do anything against Christ for any temporal gain: “Beloved, if our hearts do not condemn us, we have confidence before God” (1 John 3:21). It is clear, therefore, that the Apostle is speaking in the first sense. Or, he may be speaking of knowledge that is a conjecture, as has been said. But his argument proceeds as if referring to the second way and to knowledge that is certain.

He then mentions what they might find in the Apostle when he says, I hope you will find out that we have not failed. Since those Corinthians could say, “We are not reprobates, but we do not hold to your teachings because you are not right and should be rejected,” he responds. He says that regardless of their own situation, I hope that from our life and doctrine, which we have disclosed to you, you will find out that we have not failed and have not taught evil, nor are we excluded from the power we claim to have: “A wise man, when you meet him, is known by his countenance” (Sirach 19:26, Vulgate); “You will know them by their fruits” (Matthew 7:16).

When he says, But we pray God, he excludes the suspicion. He had threatened them with a severe judgment, mentioned his power to judge, and suggested an examination, trusting that Christ was in them unless they were reprobate. Nevertheless, he leaves in doubt the question of whether Christ is in them. Because they might believe and suspect that the Apostle would rejoice in their being reprobates—in order to appear greater in comparison to them and to exercise a more severe judgment—the Apostle removes this suspicion. He does this first with a prayer he directs to God on their behalf, and secondly, by the joy he felt concerning them (verse 9).

He prays, therefore, that they may be found innocent and not be examined with the severity of a judgment. Thus he says, But we pray, namely to God, that you may not do wrong. It is as if he is saying, “Do not suppose that we want you to be reprobates; rather, we pray that you may do no evil.”

He also prays that he himself may appear weak, thus excluding any desire on his part for superiority over them. Hence he says, not that we may appear to have met the test. That is, we do not pray that we may be commended as approved in comparison to you, but rather that you may do what is right: “And let us not grow weary in well-doing” (Galatians 6:9); “Be strong, and let your heart take courage” (Psalms 27:14). This is true even though we may seem to have failed by losing the power to punish and judge, because where there is no guilt, we are all equal, and one does not have power over another to judge. Therefore, the Apostle would rather they be good than be subject to the power of his judgment.

He shows that he would lack this power to judge if they are good when he says, For we cannot do anything against the truth. It is as if to say, “We do not labor for anything but the truth, and for it we stand.” But it is obvious that if we were to punish the innocent, we would be standing against the truth and against justice. Therefore, since the Apostle could not do anything against the truth, but only for the truth and for justice, it is clear that he will not punish the innocent.

It should be noted, according to Augustine in a Gloss, that two things are necessary for avoiding sin: free will and God’s grace. If free will were not needed, precepts, prohibitions, and exhortations would never be given to people; furthermore, punishments would be pointless. But grace, too, is necessary, because unless God ruled all by His grace, a person could not stand. Moreover, it would be pointless to pray that He not lead us into temptation. Consequently, the Apostle, indicating that both are necessary, prays to God to obtain grace and advises that they withdraw from evil with their free will and do good. Thus he says, we pray (concerning grace), and that you may not do wrong (concerning free will).

Then, when he says, For we are glad, he removes the false suspicion by expressing joy over their goodness. First, he mentions the joy he feels over their innocence; secondly, the prayer he utters for their perfection (verse 9b).

He says, therefore, we pray that you may appear approved, but we weak. This is clear from our own feelings, because we rejoice when you are good and innocent, which takes away our power to judge and makes us seem weak. This is what he says: For we are glad when we are weak, that is, not exercising our power, and you are strong, that is, acting so well and overcoming vices that you take away our power to judge. For when a person does evil, he subjects himself to the power of a judge; but by acting well, he casts it away from him: “Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval” (Romans 13:3); “We are weak, but you are strong” (1 Corinthians 4:10). Concerning that joy, it says in Philippians 2:17, “I am glad and rejoice with you all.”

We not only rejoice in these things, but beyond this, what we pray for is your improvement. In the natural world, we notice that every natural thing tends toward its own perfection, for which it has a natural desire. To each thing is given the natural power to enable it to attain its perfection.

But God gives humanity grace, by which we may attain our ultimate and perfect fulfillment—that is, happiness—toward which we have a natural desire. Therefore, when a person does not strive for perfection, it is a sign that he does not have a sufficiency of God’s grace. For this reason, so that they might grow in grace, the Apostle prays that they be perfected: “And it is my prayer that your love may abound more and more, with knowledge and all discernment” (Philippians 1:9); “That you may be able to withstand in the evil day, and having done all, to stand” (Ephesians 6:13).

Then, having given the admonition, he assigns the reason for it, saying, I write this while I am away from you, in order that when I come I may not have to be severe. That is, I write these things to you in my absence to warn you, so that I am not forced to do something against my will, which is to do nothing severe against you unless I am compelled by you. Hence he says, that when I come among you I may not have to be more severe against you than I would wish or than you would wish: “For you admonished them and tried them as a father” (Wisdom 11:11, Vulgate); “I who am humble when face to face with you, but bold to you when I am away!— I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some” (2 Corinthians 10:1).

Because the Corinthians might ask, “But if we have acted well, could you still deal severely with us?” he answers, “No.” He explains that he cannot and does not plan to act except by using the authority the Lord has given him. But God gave him this power, namely, of binding and loosing, for building up and not for tearing down—that is, so that you might be built up, not destroyed. And if I were to correct you severely, I would not be building up but destroying: “Our authority, which the Lord gave for building you up and not for destroying you” (2 Corinthians 10:8). The Lord gave this power to Paul: “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2).

Having rebuked those deceived by false apostles, the Apostle now comforts those who have persisted in his faith and doctrine. He first gives an admonition and then adds a greeting (see verse 12). The admonition itself consists of two parts: the instruction and the reward for fulfilling it (see verse 11d). He admonishes them on three points:

1. How they should be in themselves.
2. How they should be toward their neighbor (see verse 11b).
3. How all should act toward one another (see verse 11c).

They should have two qualities in themselves. The first is joy in the good they possess. Hence, he says, Finally, brothers, rejoice in what you have done for God's service. This joy is necessary to be just and virtuous, because no one is truly so who does not take joy in just and virtuous activities. Therefore, Psalms 100:2 says, Sing joyfully to God, all the earth: serve the Lord with gladness. And as Philippians 4:4 says, Rejoice in the Lord always; again I will say, Rejoice. Indeed, a person should always rejoice, because joy keeps a person in good condition, while one cannot long continue in something that causes sorrow.

Second, the good should have a zeal for perfection. Regarding this, he says, be perfect (2 Corinthians 13:11), meaning we should always strive for what is perfect. As it is written, Therefore let us leave the elementary doctrine of Christ and go on to perfection (Hebrews 6:1). This is not a command to be perfect immediately, but to always strive toward perfection. This is necessary because a person who does not aim at progressing is in danger of falling back. We notice that unless rowers strive to go forward, their boat is always carried backward. This is what the Lord said: You, therefore, must be perfect, as your heavenly Father is perfect (Matthew 5:48).

Toward our neighbor, we must offer exhortations to do good. Regarding this, he says, heed my appeal (2 Corinthians 13:11). Scripture says, And he gave to every one of them commandment concerning his neighbour (Sirach 17:12, Vulgate); and, He who exhorts, in his exhortation (Romans 12:8); and, And let him who hears say, ‘Come’ (Revelation 22:17).

Two things should be common to all: agreement and peace. Therefore, he says, agree with one another, and live in peace (2 Corinthians 13:11). These two are related as the internal to the external. Just as a body cannot be preserved and kept in order unless its members are coordinated with each other, so it is with the Church and its members, who must be properly ordered and united.

Uniting the members of the Church requires a twofold union. The first is internal, meaning that they agree in their intellect through faith by believing the same things, and agree in their will through love by loving the same things. This is why he says, agree with one another—that is, agree on matters of faith and love the same things with the affection of charity. For true wisdom is present when the activity of the intellect is perfected and completed by the rest and delight experienced in the affections. As Scripture says, That together you may with one voice glorify the God and Father of our Lord Jesus Christ (Romans 15:6); That all of you agree (1 Corinthians 1:10); and, Complete my joy by being of the same mind, having the same love, being in full accord and of one mind (Philippians 2:2).

The other union is external, namely, peace. Therefore, he says, live in peace among yourselves. Scripture also says, Strive for peace with all men (Hebrews 12:14); Seek peace, and pursue it (Psalms 34:15); and, Now may the Lord of peace himself give you peace at all times in all ways (2 Thessalonians 3:16).

When he says, and the God of love and peace will be with you (2 Corinthians 13:11), he mentions the reward for those who fulfill these admonitions. It is as if he is saying: if you keep peace among yourselves, the God of love and peace will be with you.

In this regard, it should be noted that it was a custom among the Gentiles to name their gods after certain gifts. Although there is only one God, they would name gods after the gifts they were thought to bestow. Thus, from the gift of peace, they would name a god "the god of peace," and from the gift of salvation, "the god of salvation." Alluding to this practice, the Apostle says the God of love and peace will be with you—not because peace is a god, as the Gentiles said, but because Christ is called the God of peace, for He is the giver of peace and the one who loves: My peace I give to you (John 14:27); For God is not a God of confusion but of peace (1 Corinthians 14:33); God’s love has been poured into our hearts through the Holy Spirit which has been given to us (Romans 5:5).

He is also the author of peace: In me you may have peace. In the world you have tribulation (John 16:33); His abode has been established in peace (Psalms 71:3, Vulgate). Furthermore, He is not only the God of peace but also of love; hence, he says, the God of love and peace will be with you. This is so because a person who lives in true peace of heart and body lives in charity, and He who abides in love abides in God, and God abides in him (1 John 4:16). A person also merits God's favor through peace and love: If a man loves me, he will keep my word, and my Father will love him (John 14:23).

When he says, Greet one another with a holy kiss (2 Corinthians 13:12), he gives the greeting. He does three things here:

1. He instructs them to greet one another.
2. He greets them on behalf of others (see verse 12b).
3. He greets them on his own behalf (see verse 13).

He requests that their mutual greeting be made with a kiss; hence, he says, Greet one another with a holy kiss. It should be noted here that a kiss is a sign of peace. A person breathes through the mouth, and so when people give one another a kiss, it is a sign that they are uniting their spirit of peace.

But there is a false peace, practiced by those who speak peace with their neighbors, while mischief is in their hearts (Psalms 28:3). This is accomplished with a deceitful kiss: Better are the wounds of a friend, than the deceitful kisses of an enemy (Proverbs 27:6, Vulgate). There is also an evil and degrading peace, which occurs when people come together to commit evil: Afterward it was not enough for them to err about the knowledge of God, but they live in great strife due to ignorance, and they call such great evils peace . This is sealed with a lustful kiss. In Proverbs 7:13 (Vulgate), it is said of an evil woman that, Catching the young man, she kisses him, and with an impudent face, flatters him.

Finally, there is a holy peace which God produces: And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus (Philippians 4:7). This peace is obtained by a holy kiss, because it unites the spirit with holiness. It is of this kiss that the Apostle speaks here: with a holy kiss. From this arose the practice of believers and holy people kissing one another as a sign of charity and union.

He greets them on behalf of others when he says, All the saints greet you (2 Corinthians 13:12), because all the saints and faithful hope for, desire, and work toward our salvation with their prayers. Hence, all of Christ’s faithful hope and desire salvation for one another, as in the prayer, Make me a partaker, O God (from Aquinas's commentary on Psalm 119).

He greets them on his own behalf when he says, The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all (2 Corinthians 13:14). Here it should be noted that there are two ways of "appropriating" attributes to the divine Persons: one is essentially and the other is causally. Essentially, power is appropriated to the Father because He is power by His essence, as He is the principle. To the Son, wisdom is appropriated, as He is the Word. To the Holy Spirit, love is appropriated, as He is goodness. But here the Apostle does not appropriate these things by essence; rather, he appropriates them by cause.

Grace is the gift by which sins are forgiven: Justified by his grace as a gift (Romans 3:24). The remission of sin is accomplished in us by the Son, who took on our flesh and made satisfaction for our sins: Grace and truth came through Jesus Christ (John 1:17). For this reason, the Apostle attributes grace to Christ when he says, the grace of the Lord Jesus Christ.

Charity is necessary for us to be united with God: He who abides in love abides in God, and God abides in him (1 John 4:16). This charity comes from God the Father, who so loved the world that He sent His only Son , for God shows his love for us (Romans 5:8). Therefore, the Apostle attributes charity to the Father as its source when he says, and the love of God.

Finally, the distribution of divine gifts is accomplished by the Holy Spirit: All these are inspired by one and the same Spirit (1 Corinthians 12:11). Therefore, he attributes this distribution, or "fellowship," to the Holy Spirit when he says, and the fellowship of the Holy Spirit. He may also attribute this to the Spirit because He is common to the other two Persons.

Thus, in his greeting, the Apostle wishes them all necessary things when he says, The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. He wishes them the grace of Christ, by which we are justified and saved; the charity of God the Father, by which we are united to Him; and the fellowship of the Holy Spirit, who distributes divine gifts to us. Amen.